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"As we look ahead to the recovery from the COVID-19 crisis, Making Money Moral could not come at a better time." —Jamie Dimon, Chairman and Chief Executive Officer, JPMorgan Chase The math doesn't add up: Global financial markets can no longer ignore the world's most critical problems. The risks are too high and the costs too great. In Making Money Moral: How a New Wave of Visionaries Is Linking Purpose and Profit, authors Judith Rodin and Saadia Madsbjerg explore a burgeoning movement of bold and ambitious innovators. These trailblazers are unlocking private-sector investments in new ways to solve global problems, from environmental challenges to social issues such as poverty and inequality. They are earning great returns and reimagining capitalism in the process. Pioneers in the field of sustainable and impact investing, Rodin and Madsbjerg offer first-hand stories of how investors of every type and in every asset class are investing in world-changing solutions—with great success. Meet the visionaries who are leading this movement:The investment managers putting trillions of dollars to work, like TPG, Wellington Management, State Street Global Advisors, Nuveen, Amundi, APG and Natixis;The asset owners driving the transition, like GPIF and PensionDanmark;A new generation of entrepreneurs benefiting from the investments, like DreamBox Learning, an innovative educational technology platform, and Goodlife Pharmacies, which is disrupting the traditional notion of a pharmacy; The corporations that are repurposing their business models to meet demand for sustainable products and services, like Ørsted; andThe nonprofits that are reimagining how to raise money for their work while creating significant value for investors, like The Nature Conservancy. In their book, Rodin and Madsbjerg offer a deep look at the most powerful tools available today—and how they can be unlocked. They reveal:Who the investors are and what they want;How innovative products and investment strategies can deliver long-term value for investors while improving lives and protecting ecosystems;How leaders can build strategies and prepare their organizations to enter and expand this dynamic market; andHow to measure impact, understand critical regulations, and avoid potential pitfalls.A roadmap to making the financial market a force for good, Making Money Moral is a must-read for those seeking private-sector capital to address a big problem, as well as those seeking both to mitigate risk and to invest in big solutions. "Judith Rodin and Saadia Madsbjerg identify an important new way of looking at money: from the root of all evil to the fount of all solutions. Their timely, important book on impact investing is full of powerful insights and compelling examples they've seen firsthand. Their work will be sure to accelerate momentum toward a more sustainable world." —Rosabeth Moss Kanter, Harvard Business School Professor and Author of Think Outside the Building: How Advanced Leaders Can Change the World One Smart Innovation at a Time
Contemporary liberal thinkers commonly suppose that there is something in principle unjust about the legal prohibition of putatively victimless immoralities. Against the prevailing liberal view, Robert P. George defends the proposition that `moral laws' can play a legitimate, if subsidiary, role in preserving the `moral ecology' of the cultural environment in which people make the morally significant choices by which they form their characters and influence, for good or ill, the moral lives of others. George shows that a defence of morals legislation is fully compatible with a `pluralistic perfectionist' political theory of civil liberties and public morality.
Most of us hope to do what morality requires of us. But what if we can't figure out what it does require? A soldier may know that morality requires him not to kill an innocent civilian but he can't tell whether the driver of a suspicious car is an innocent civilian or a terrorist about to detonate a bomb. Holly M. Smith addresses this problem in Making Morality Work by asking whether we should reject moral codes that can't be used by anyone hampered by inadequate information. When considering questions of morality, we call on moral theories to play both a theoretical and a practical role. These theories provide accounts of what makes actions right or wrong, and also provide a standard by which agents can guide their own conduct. It is usually assumed that a single theory can serve both roles, but limited knowledge often prevents people from using traditional normative theories to make decisions. Smith examines three major strategies for addressing this 'epistemic problem' in morality before developing an innovative solution that overcomes the weaknesses of prior approaches. Making Morality Work opens a path towards resolving a deep problem in moral life.
This fascinating new book examines diversity in moral judgements, drawing on recent work in social, personality, and evolutionary psychology, reviewing the factors that influence the moral judgments people make. Why do reasonable people so often disagree when drawing distinctions between what is morally right and wrong? Even when individuals agree in their moral pronouncements, they may employ different standards, different comparative processes, or entirely disparate criteria in their judgments. Examining the sources of this variety, the author expertly explores morality using ethics position theory, alongside other theoretical perspectives in moral psychology, and shows how it can relate to contemporary social issues from abortion to premarital sex to human rights. Also featuring a chapter on applied contexts, using the theory of ethics positions to gain insights into the moral choices and actions of individuals, groups, and organizations in educational, research, political, medical, and business settings, the book offers answers that apply across individuals, communities, and cultures. Investigating the relationship between people’s personal moral philosophies and their ethical thoughts, emotions, and actions, this is fascinating reading for students and academics from psychology and philosophy and anyone interested in morality and ethics.
Based on extensive research at eight universities - Harvard, Yale, Columbia, Johns Hopkins, Chicago, Stanford, Michigan, and California at Berkeley - Reuben examines the aims of university reformers in the context of nineteenth-century ideas about truth. She argues that these educators tried to apply new scientific standards to moral education, but that their modernization efforts ultimately failed.
It is often assumed that wrongdoing can only be resolved through punishment or forgiveness. But this book explores the responses that wrongdoers can and should make to their own misdeeds, responses such as apology, repentance, reparations, and self-punishment. It examines the possibility of atonement in a broad spectrum of contexts -- from cases of relatively minor wrongs in personal relationships, to crimes, to the historical injustices of our political and religious communities. It argues that wrongdoers often have the ability to earn redemption within the moral community, that respect and trust among victims, communities and wrongdoers can be rebuilt, and that the moral responsibility of wrongdoing groups can be addressed without treating their members unfairly.
Sam Harris dismantles the most common justification for religious faith--that a moral system cannot be based on science.
Since the 1990s, many philosophers have drawn on recent advances in cognitive psychology, brain science and evolutionary psychology to inform their work. These three volumes bring together some of the most innovative work by both philosophers and psychologists in this emerging, collaboratory field.
Why should we avoid doing moral wrong? The inability of philosophy to answer this question in a compelling manner—along with the moral skepticism and ethical confusion that ensue—result, Stephen Darwall argues, from our failure to appreciate the essentially interpersonal character of moral obligation. After showing how attempts to vindicate morality have tended to change the subject—falling back on non-moral values or practical, first-person considerations—Darwall elaborates the interpersonal nature of moral obligations: their inherent link to our responsibilities to one another as members of the moral community. As Darwall defines it, the concept of moral obligation has an irreducibly second-person aspect; it presupposes our authority to make claims and demands on one another. And so too do many other central notions, including those of rights, the dignity of and respect for persons, and the very concept of person itself. The result is nothing less than a fundamental reorientation of moral theory that enables it at last to account for morality’s supreme authority—an account that Darwall carries from the realm of theory to the practical world of second-person attitudes, emotions, and actions.